Meditation is not a performative act

Listen to Groundless Ground Podcast Episode 60

This is a very special and quite different kind of episode to finish out Groundless Ground Podcast Season 5. I have a frank discussion about the pitfalls of packaging and delivering meditation as a performative act in health contexts with Donna Sherman—clinical social worker and teacher of practical wisdom from yoga sciences, mindfulness meditation and behavioral sciences. Since Donna has studied extensively in the Tantric yoga tradition and I have expertise in Buddhist psychology, we interview each other about the ancient science behind Yogic and Buddhist meditative practices. Donna’s Therapeutic Yoga Nidra is the NSDR (non-sleep deep rest) practice I refer to my patients. And Donna is also a longtime dear friend and colleague from whom I have learned so much. It is hard to imagine a good life without her along for the ride! And wow, 5 years and 60 episodes. What an adventure Groundless Ground has been and much gratitude to every listener! GG listeners continue to be my greatest inspiration.

More Perfections of Post.news

Saul Tobias offered on Post.news a lovely explication of the six pāramīs (generosity, virtue, wisdom, zeal, patience, concentration) from the Mahayana Buddhist tradition. You can read it here. Following in Saul’s footsteps I would like to add how the following forms of virtuous conduct can be applied on Post.news and all other social media sites.

The Theravada Buddhist tradition (the teachings of the historical Buddha found in the Pāli Canon) teach ten paramitas. They are as follows: generosity, virtue, renunciation, wisdom, zeal, patience, truthfulness, determination, goodwill, equanimity. 

Renunciation: Restraint is a profound tool for creating a social media environment that is both thoughtful and informative. Renunciation means the impulse to post harmful content gets recognized and assessed internally for wholesomeness and usefulness to the community at large. Renouncing self aggrandizement and posturing can go a long way toward fostering civility and care in a social media environment. 

Truthfulness: This paramita seems self-evident yet so hard to put into practice in daily life. Our internal distortions, negations, evasions, and biases show up full force in social media. We so want our own views to be affirmed and yet disagreement can be a rich part of human interaction—as long as there is a commitment to honest debate and deep listening.

Determination: Once again, the historical Buddha was a big fan of checking ignorance and reactivity in thought, word and deed. Determination to respond thoughtfully takes a lot of zeal to be real instead of getting lost in habit reactivity and posturing. 

Goodwill: Also translated as friendliness or lovingkindness, mettā is an altruistic aim to resonate a kind of love which is unfettered by self-interest and bias. In the Udana Nikāya, the Buddha famously said, “Searching all directions with your awareness, you find no one dearer than yourself. So you shouldn’t hurt others if you love yourself.” Applied to social media, attention-seeking can often lead to posts that emphasize benefiting oneself rather than seeking the welfare of others. Goodwill and renunciation complement and strengthen one another. 

Equanimity: This paramita is for me the outcome of practicing the preceding nine paramitas. In Buddhist psychology equanimity is described as a neutral feeling tone of experience or a mental quality of impartiality. Equalness as a perspective builds distress tolerance and cognitive-affective flexibility by lessening self-absorption or what is known in pop psychology as ‘taking things personally’. Recognizing humanness and its inherent imperfection is a wonderful virtue to practice as one engages in social media. All humans are prone to misapprehend primarily because our perceptual apparatus views everything through one’s own mind-psyche-experiences.

May this post be of benefit to all who read it!

Tranquility and Breath

Tranquility is a necessary component for contentment. Tranquility is also the proximate cause of insight. This is generally why teaching concentration practices precede insight or vipassana practice. Only a calm mind can realize its true nature: radiant and pure.

Humans are blessed with breath; an ever-present biological function that acts as a conditioner for the body-mind system. Quality of breath directly influences quality of mind and body. When we are stressed or fearful, breath is fast, short, and shallow. Conversely, slow, long, gentle, deep breathing leads to cognitive-affective-somatic contentment and restfulness. You may have noticed when you feel agitated, if you put your attention on how breath is and gently slow in-breath and out-breath, anxiety and agitation subside.

Adding awareness or what is called “relaxed attention” on breath in a focused way calms the body-mind system. When we stay with breath long enough, calm leads to interest in the mind, and joyfulness in the heart and body. Eventually, the excitement gives way to a contentment, which arises from the direct experience of the mind knowing its own radiance and clarity. This is what the Buddha famously taught in the Ānāpānasati Sutta (find more information in my textbook on Buddhist psychology for clinicians.)

If radiance and clarity is the true nature of mind, why do we not experience these qualities of mind all the time? Primarily this is due to the presence of habitual thought-generated mental hindrances, such as craving, aversion, laziness/inertia, restlessness, and doubt, which grip conceptual mind and prevent it from realizing its own empty, luminous essence.

In concentration meditation we learn to stop feeding the hindrances by starving them. We train the mind to stay present with an object like breath, which naturally leads to calm, clear, and contented states of mind. Continually choosing over and over again, to turn away from distressful states of mind and turn toward the experience of breath eventually gives us the confidence, to turn the mind toward the hindrances, and stay present with these distressful states of mind to engage in the inquiry of vipassana meditation practice. You can learn more about this on the Groundless Ground Podcast Episode with Buddhist teacher Shaila Catherine.

Meditation is not an antidote.

If you think meditation alone will ‘cure’ the deleterious characteristics of humanness, like anger, violence, greed, hatred, fear and bias… think again. These qualities arise from an experientially shared, all-pervasive perceptual feeling of separateness—I am inside, everyone else is outside.

Cutting through that misapprehension requires both conceptual training and contemplative practices for cultivating cognitive-affective quiescence and profound insights into what is known in Buddhist philosophy as the Three Marks of Existence—impermanence, unsatisfactoriness, and not-self.  Most clinical and non-clinical applications of mindfulness teach meditation devoid of information about the way in which humans misapprehend the Three Marks of Existence, and how this mistaken perception becomes the proximate cause of all forms of human suffering.

Let me be absolutely clear. Noticing 1) how thoughts come and go; 2) how much time we mentally spend in the past and future; 3) cultivating compassion; 4) and that basic physical pain is worsened by mental anguish about painful stimuli—all these insights will decrease cognitive-affective symptoms, which makes them appropriate Western psychological interventions. However, when ‘Buddhist-derived’ mindfulness meditation practices are offered as a means to attain happiness and/or reduce distress, those meditators remain largely unaware of the root causes of their suffering.

The main reason Buddhist psychology does not view symptom relief as an end goal is because non-suffering is ultimately an outcome of the fearless pursuit of non-delusion. That pursuit includes the recognition of and liberation from two basic causes of human suffering—our deluded belief in a substantive, separate self; and our deluded belief that happiness is conditioned upon comfort, certainty and security.

In the Tibetan Buddhist tradition that perceptual distortion is called, innate reification, which is viewed as largely unconscious; functioning at a very basic level of cognitive processing. The pervasive and assumptive nature of innate reification is a primary obstacle to direct realization of how all perceptual phenomena (including the self) interdependently co-arise moment-to-moment. Separate self-existence is illusory. But that illusion makes harming doable—particularly the false perception that harming another does not simultaneously also harm the harmer. Imagine how different the world would be if all human beings recognized how intimately connected they are to all other beings through their thoughts, words and deeds.

Because this profound insight into reality is not a predetermined outcome of meditative practice, it must be pointed out directly. Clear conceptual understanding proceeds and fortifies accurate perception of reality. Experiencing the Three Marks of Existence and cutting through the perceptual distortion of innate reification requires both concentration meditation and analytical meditation practices. Just practicing mindfulness and compassion is not enough. Concentration meditation alone is not enough. Conceptual understanding is not enough. Going beyond antidotes requires all of these together.